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In Jesuit Postmodern, Francis X. Clooney has gathered nine American Jesuit scholars teaching at universities to reflect on their scholarly work, why they engage in it, and how the work they do coheres with their self-understanding as Jesuits. In accounts that weave together scholarly lives and personal stories, the contributors to this volume explore the irreducible diversity of their experiences and criticize the dominant modern synthesis that shaped Jesuit institutions of higher education from the 1960s to the 1990s. While the contrapuntal display of voices enunciated in this collection will unsettle the conventional and still dominant ways of talking about Jesuits, scholarship, and religious intellectual inquiry, Jesuit Postmodern does not end the conversation, but pushes scholars to talk more critically and imaginatively.
Don DeLillo's 1997 masterwork Underworld, one of the most acclaimed and long-awaited novels of the last twenty years, was immediately recognized as a landmark novel, not only in the long career of one of America's most distinguished novelists but also in the ongoing evolution of the postmodern novel. Vast in scope, intricately organized, and densely allusive, the text provided an immediate and engaging challenge to readers of contemporary fiction. This collection of thirteen essays brings together new and established voices in American studies and contemporary American literature to assess the place of this remarkable novel not only within the postmodern tradition but within the larger patterns of American literature and culture as well. By seeking to place the novel within such a context, this lively collection of provocative readings offers a valuable guide for both students and scholars of the American literary imagination.
This autobiography traces Francis X. Clooney's intellectual and spiritual journey from middle-class American Catholicism to a lifelong study of Hinduism. It explains how he came to fashion comparative theology as a way of learning interreligiously that is boldly intellectual and deeply personal and practical, lived out in intersections of his roles as theologian and scholar of Hinduism, as professor and Catholic priest, and over the tumultuous decades from the 1960s until now, in his role as Parkman Professor of Divinity, Harvard University. Clooney sheds fresh and realistic light on the idea and ideal of scholar-practitioner, since his wide learning, Christian and Hindu, is grounded in his Catholic and Jesuit commitments, as well as in a commensurate learning with respect to several Hindu traditions that are most accessible to scholars willing to learn empathetically and in a participatory manner. What Clooney has learnt and written must be understood in terms of a love of Christ deeply informed by a Hindu instinct for loving God without reserve. A fundamental spiritual disposition - intuitions of God present everywhere - has energized his work over his long career, love giving direction and body to his professional academic work.
What does it mean to do theology and philosophy in our contemporary academia? What is the notion of good life in the 21st century university? One distinctive tradition of philosophical and theological investigation has been working since early modernity to offer answers to these questions, the Society of Jesus, founded in 1540 by Ignatius of Loyola. The engaging and original contributions in this volume examine topics such as faith, science and reason, secularism, naturalism, humanism and Ignatian spirituality. The opening text outlines the vision of Jesuit education and is followed by historical analyses of sources such as St Ignatius of Loyola and Mary Ward, to show the relevance of these methodologies for other texts and practices. The contributions explore the relationship between philosophy and theology, challenge the dominant perspectives such as naturalism and secularisation, and propose a new way of thinking. This livelydiscussion engages with contemporary issues in the sphere of interreligious dialogue, bioethics, citizenship and human rights.
This book collects fifteen essays and book sections written over thirty years, about the Jesuits in India. The volume looks back into this long missionary history, but asks as well, how ought interreligious learning take place in the 21st century?
A Jesuit Education Reader is a collection of the best writing on the mission, challenge, and state of Jesuit education. This anthology will prove especially valuable to those who work in Jesuit education and other Catholic and Christian schools.
Ignatius of Loyola (1491–1556) obtained papal approval in 1540 for a new international religious order called the Society of Jesus. Until the mid-1700s the 'Jesuits' were active in many parts of Europe and far beyond. Gaining both friends and enemies in response to their work as teachers, scholars, writers, preachers, missionaries and spiritual directors, the Jesuits were formally suppressed by Pope Clement XIV in 1773 and restored by Pope Pius VII in 1814. The Society of Jesus then grew until the 1960s; it has more recently experienced declining membership in Europe and North America, but expansion in other parts of the world. This Companion examines the religious and cultural significance of the Jesuits. The first four sections treat the period prior to the Suppression, while section five examines the Suppression and some of the challenges and opportunities of the restored Society of Jesus up to the present.
The history of the Christian spiritual life suggests that those who truly teach the spiritual life have been themselves "taught by God." The phrase "taught by God" occurs in Christian writings across several centuries. This book draws on the teachers and teaching models that animate Christian history, bringing it into conversation with the issues and concerns of contemporary teachers and learners who seek to follow Christ. The authors contend that the various strands of the Christian spiritual and mystical tradition provide continuing guidance for Christian teachers in the cultivation of their own spiritual lives and the lives of their students. They order this book around four aspects of Christian educational ministries: the identity of the teacher, contexts in which we teach, models for teaching, and evaluation of teaching. Readers are invited to look at the world of teaching through multiple sides of a prism, refracting differently with each effort, drawing the eye toward a variety of subtle nuance, and inviting varied interpretations of the subject we see. Each chapter focuses on particular spiritual teachers (Francis de Sales, Catherine of Siena, Søren Kierkegaard), practices (monastic rules, spiritual direction, examination of conscience), and images (pilgrimage, imitation, apprenticeship) as exemplars of or frameworks for teaching and spiritual formation in the church today.
The debate within Catholic educational circles on whether church sponsored colleges and universities perpetuate mediocrity by giving too great a priority to the moral development of students instead of scholarship and intellectual excellence continues in this book by sociologist Anne Hendershott. She asserts that part of the reason for the crisis of faith within Catholic colleges is due to status envy--the desire to compete with the top colleges in the country. Catholic universities are generally not rated as top-notch. They are viewed as having a lower status than secular institutions, which, of course, creates resentment. Catholic universities, in turn, become more secular as they become consumed with status concerns. Detailing how this resentment manifests itself on campuses, Hendershott explains faculty and administrative attempts to distance universities from Catholic ideas and curriculum. Some have distanced themselves so far from their Catholic origins that the church no longer recognizes them as Catholic institutions. The author questions whether even determined Catholic universities will be able to avoid the pressures to become more secular. Hendershott, who clearly sympathizes with the original mission of Catholic universities, leads the reader through the earliest signs that Catholic colleges were beginning to lose their way in the 1960s, up through the ongoing issues of feminism and homosexuality and their impact. In focusing on these secular issues, colleges are denying exposure to the traditional Catholic views on subjects such as homosexuality, women's ordination, and abortion. Like all culture wars, the interaction among people defines the situation. The campus is a reflection of the greater culture between those who assert that there are no truths, only readings--and those who believe that the truths have been revealed and require constant rereading and application. It is a conflict between those dedicated to the negation of the authority of Scripture and the hierarchy of the church, and those proposing a renaissance of the Catholic intellect and a renewed appreciation of the church itself.